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5. Patience in Suffering
1Come now, ye rich, weep and howl for your miseries that are coming upon you. 2Your riches are corrupted, and your garments are moth-eaten. 3Your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasure in the last days. 4Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth. 5Ye have lived delicately on the earth, and taken your pleasure; ye have nourished your hearts in a day of slaughter. 6Ye have condemned, ye have killed the righteous one; he doth not resist you. 7Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. 8Be ye also patient; establish your hearts: for the coming of the Lord is at hand. 9Murmur not, brethren, one against another, that ye be not judged: behold, the judge standeth before the doors. 10Take, brethren, for an example of suffering and of patience, the prophets who spake in the name of the Lord. 11Behold, we call them blessed that endured: ye have heard of the patience of Job, and have seen the end of the Lord, how that the Lord is full of pity, and merciful. 12But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment. 13Is any among you suffering? Let him pray. Is any cheerful? Let him sing praise. 14Is any among you sick? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him. 16Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working. 17Elijah was a man of like passions with us, and he prayed fervently that it might not rain; and it rained not on the earth for three years and six months. 18And he prayed again; and the heaven gave rain, and the earth brought forth her fruit. 19My brethren, if any among you err from the truth, and one convert him; 20let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.
16 Confess your faults one to another. In some copies the illative particle is given, nor is it unsuitable; for though when not expressed, it must be understood. He had said, that sins were remitted to the sick over whom the elders prayed: he now reminds them how useful it is to discover our sins to our brethren, even that we may obtain the pardon of them by their intercession. 142142 The illative οὖν, though found in some MSS., is not introduced into the text by Griesbach, there being no sufficient evidence in its favor. Nor does there appear a sufficient reason for the connection mentioned by Calvin. The two cases seem to be different. The elders of the church were in the previous instance to be called in, who were to pray and anoint the sick, and it is said that the prayer of faith (i.e. of miraculous faith) would save the sick, and that his sins would be forgiven him. This was clearly a case of miraculous healing. But what is spoken of in this verse seems to be quite different. Prayer is alone mentioned, not by the elders, but by a righteous man, not saving as in the former case, but availing much. It seems probable then that the sins of the sick miraculously healed were more especially against God; and that the sins which they were to confess to one another were against the brethren, also visited with judgment and the remedy for them was mutual confession, and mutual prayer; but the success in this case was not as sure or as certain as in the former, only we are told that an earnest prayer avails much. Then, to encourage this earnest or fervent prayer, the case of Elias is adduced; but it had nothing to do with miraculous healing.
This passage, I know, is explained by many as referring to the reconciling of offenses; for they who wish to return to favor must necessarily know first their own faults and confess them. For hence it comes, that hatreds take root, yea, and increase and become irreconcilable, because every one perniciously defends his own cause. Many therefore think that James points out here the way of brotherly reconciliation, that is, by mutual acknowledgment of sins. But as it has been said, his object was different; for he connects mutual prayer with mutual confession; by which he intimates that confession avails for this end, that we may be helped as to God by the prayers of our brethren; for they who know our necessities, are stimulated to pray that they may assist us; but they to whom our diseases are unknown are more tardy to bring us help.
Wonderful, indeed, is the folly or the insincerity of the Papists, who strive to build their whispering confession on this passage. For it would be easy to infer from the words of James, that the priests alone ought to confess. For since a mutual, or to speak more plainly, a reciprocal confession is demanded here, no others are bidden to confess their own sins, but those who in their turn are fit to hear the confession of others; but this the priests claim for themselves alone. Then confession is required of them alone. But since their puerilities do not deserve a refutation, let the true and genuine explanation already given be deemed sufficient by us.
For the words clearly mean, that confession is required for no other end, but that those who know our evils may be more solicitous to bring us help.
Availeth much. That no one may think that this is done without fruit, that is, when others pray for us, he expressly mentions the benefit and the effect of prayer. But he names expressly the prayer of a righteous or just man; because God does not hear the ungodly; nor is access to God open, except through a good conscience: not that our prayers are founded on our own worthiness, but because the heart must be cleansed by faith before we can present ourselves before God. Then James testifies that the righteous or the faithful pray for us beneficially and not without fruit.
But what does he mean by adding effectual or efficacious? For this seems superfluous; for if the prayer avails much, it is doubtless effectual. The ancient interpreter has rendered it “assiduous;” but this is too forced. For James uses the Greek participle, ἐνεργούμεναι, which means “working.” And the sentence may be thus explained, “It avails much, because it is effectual.” 143143 This can hardly be admitted. The word expresses what sort of prayer is that which avails much. Besides, to avail much, and to be effectual, are two distinct things. The word as a verb and as a participle had commonly an active sense. Schleusner gives only one instance in which it has a passive meaning, 2 Corinthians 1:6; to which may be added 2 Corinthians 4:12. If taken passively, it may be rendered, “inwrought,” that is, by the Spirit, according to Macknight. But it has been most commonly taken actively, and in the sense of the verbal adjective ἐνεργὴς, energetic, powerful, ardent, fervent. As it is an argument drawn from this principle, that God will not allow the prayers of the faithful to be void or useless, he does not therefore unjustly conclude that it avails much. But I would rather confine it to the present case: for our prayers may properly be said to be ἐνεργούμεναι, working, when some necessity meets us which excites in us earnest prayer. We pray daily for the whole Church, that God may pardon its sins; but then only is our prayer really in earnest, when we go forth to succor those who are in trouble. But such efficacy cannot be in the prayers of our brethren, except they know that we are in difficulties. Hence the reason given is not general, but must be specially referred to the former sentence.